Theosophy [from Gr. theosophia knowledge of divine
things, deriv. of theosophos wise about God; theos God + sophos, wise]: a name
which, as specifying a religious philosophy, was originated by Ammonius Saccas
in the third century of our era.

The body of ethical, philosophic, and scientific
doctrines to which that title applies is, however, as old as humanity itself, and
contains everything that is true in all other and later systems. Esoterically
preserved and transmitted in its entirety by adepts and initiates, from time
immemorial, their messengers -- known to the world as "great
teachers" and "saviours" -- have, at periodic intervals
determined by cyclic law, exoterically taught as much of it as could safely be
given out and which any considerable portion of our race could at such times
receive and assimilate.

Theosophy teaches a knowledge of the laws governing
the evolution of the universe. It is not based upon assumed divine revelation,
but upon consciousness. It sees no unsolvable mystery anywhere, throws the
words coincidence and chance out of its vocabulary, and affirms the
omnipresence and omnipotence of law and perfect justice.

Theosophy postulates an Eternal Principle, unknowable
except in its manifestations, which is in and is all things, and which,
periodically and eternally, manifests itself and recedes from manifestation --
evolution and involution. Its opposite poles in the manifested universe are
spirit and matter, which are coexistent and inseparable.

In manifesting itself the spirit-matter differentiates
on seven planes, which are of progressive density down to that within our
sensuous perception, the substance in all being the same, but differing in the
proportions of its two compound elements. Through all thrill ceaselessly
vibrations which are the inexhaustible impulse from the First Cause. These
vibrations are distinct, each from all the others, and each always the same in
mode upon every plane, but differing in rate according to the rarity or density
of the substance of the plane. By means of these vibrations are brought about
all forces -- phenomena in nature, specialized differentiations and effects of
creation, preservation, and mutation -- in the world of forms as well as upon
the ethereal planes.

Thus every atom of the universe is infused with
spirit, which is life in one of its phases of manifestation, and endowed with
qualities of consciousness and intelligence -- likewise phases of the spirit --
in conformity to the requirements of its differentiation.

On the lowest material plane, which is that of
humanity, the spirit focalizes itself in all human beings who permit it to do
so. Its rejection is the cause of ignorance, from which flow all sin,
suffering, and sorrow; by its conscious acceptance man becomes partaker of the
Divine Wisdom, "one with the gods," entering into possession of an
ever-increasing power of consciousness, and attains oneness with the Absolute.
This is the ultimate destiny of all beings; hence Theosophy affirms the
perfectibility of the race and rejects the concept of innate unregenerable
wickedness.

From the theosophic point of view the world is
compounded of the Egos or individual spirits, for whom it emanates from the
Divine Will; and its evolution is due to the impulse imparted by its spiritual
element, that force manifesting itself from the beginning in the primary
conditions of life -- far below the sentient stage -- and having in the
evolvement of higher forms, including man, the guidance and direction of
intelligent, perfected beings from other and older evolutions. Hence man is
deemed a conscious spirit, the flower of evolution; while below him, in the
lower kingdoms, are other less-advanced classes of egos, all, however, on the
way of ascent to the human stage, which they will eventually reach when man has
gone on still higher.

The perfecting of self-consciousness is the object of
evolution. By this man is enabled to reach more exalted stages of existence.
And his conditioned mortal life is for the purpose of affording him experience
by which that self-consciousness may be developed and cognition of the spirit
attained.

Man is a spirit and requires vehicles with which to
come in touch with all the planes of nature included in evolution, and it is
these vehicles that make of him an intricate, composite being, liable to error,
but at the same time able to rise above all delusions. He is in miniature the
universe, for he is, as spirit, manifesting himself to himself by means of
seven differentiations. Therefore he is characterized in Theosophy as a
septenate or sevenfold being. His immortal being comprises a trinity, spirit
(Atman), the spiritual soul or discernment (Buddhi), and mind (Manas).

This triad requires as vehicles or instruments through
which to operate and gain cognition in matter four lower mortal principles.

These are: The animal passions and desires,
unintelligent and productive of ignorance through delusion (Kama); the
life-energy (Jiva); the astral body (Linga Sarira), which is the connecting
link between the ethereal principles and the corporeality; and, finally, the
physical body (Sthula Sarira). The principle designated as Jiva is a special
differentiation for the energizing of the human being from the great pranic
ocean of the life-principle, which is one of the distinctive vibrations already
spoken of, and a phase of manifestation of the spirit. It does not cease when
the collective entity called man dies, but simply continues its vibrations in
the myriad of lives that make up the cells of the body without animating them
in harmonious aggregate action.

The Linga Sarira belongs to the astral plane of
matter, which, being next above that of our tangible world in refinement of its
substance, is just beyond our normal sensuous perception. As the physical body
is at death reabsorbed into the material elements whence it was drawn, so the astral
body is eventually dissipated in and absorbed by the substance of its plane;
but its permanence is much greater than that of the gross body. During life it
is from the earliest moment until the last the model upon which are molded the
physical molecules of which the body is composed, and through it the
life-principle is enabled to animate the aggregate mass as a collective entity.
These lower four principles or sheaths are the transitory, perishable part of
man -- not himself, but in every sense the instruments he uses -- given up at
the hour of death and rebuilt at every new birth. The trinity is the real man,
the thinker, the individuality that passes from house to house, gaining
experience at each rebirth, while it suffers and enjoys according to its deeds.
In each successive earth-life he is known to others as a new personality, but
in the whole stretch of eternity he is one individual, conscious of an identity
not dependent on name, form, or recollections of personalities. This doctrine
of reincarnation is the very base of Theosophy, for it explains life and nature
as no other hypothesis can; and it is an essential to the scheme of evolution,
for without such re-embodiment on the plane of experiences and atonements there
could be no evolution of the human soul.

The Ego returning to mortal life only goes into the
family which either completely answers to its whole nature, gives an
opportunity for its evolutionary progress, or is connected with it by reason of
events in past incarnations and causes mutually created. Inseparable from the
doctrine of reincarnation is that of Karma, or justice, sometimes called the
"ethical law of causation." Mere entry into life is no fit foundation
for just reward or punishment, which must be the deserts for prior conduct. But
such consequent awards determine entry into life, and with unerring equity
establish the sequence of good and evil happenings in requital of the past.

Effect is always in cause, and thus the body, brain,
and intellectual faculties furnished by reincarnation being products of one's
own deserving, become the field from which must be gleaned the harvest planted
by acts in the past. The law of Karma applies in physical nature as well as in
ethics to solar systems, planets, races, nations, families, and individuals.
With reincarnation the doctrine of Karma explains the misery and suffering of
the world, and no room is left to accuse nature of injustice. The misery of any
nation or race is the direct result of the thoughts and acts of the Egos who
make up the race or nation. If they did wickedly in the past, they must suffer
the inevitable consequences. To this end they must go on incarnating and
reincarnating until the effects they caused have been exhausted. Though the
nation thus suffering chastisement should for a time disappear, the Egos
belonging to it could not leave the world, but would reappear as the founders
of some new nation in which they would continue to receive their karmic due.

With reference to postmortem conditions, Theosophy
teaches two states of existence somewhat analogous to the Christian
"purgatory" and "heaven." The first, immediately subsequent
to earth-life, is Kama-loka, where the immortal triad takes leave of the lower
principles remaining after separation from the body. Thence the Ego passes into
Devachan. The former is, as its name indicates, a place -- the astral plane
penetrating and surrounding the earth -- the latter a state of being, or rather
of consciousness.

In Kama-loka all the hidden passions and desires are
let loose, and enough mentality is retained to make them tortures. When the
astral body in which they cohere is disintegrated, as it is in time, they
remain a sort of entity in the Kama-Rupa, a form of still less materiality than
the Linga Sarira. Eventually this too is said to fade out, leaving only their
essence, the Skandhas, fateful germs of karmic consequence, which, when the Ego
emerges from the devachanic state, are by the law of attraction drawn to the
new being in which it incarnates.

Owing to the law of cohesion between the principles,
which prevents their separation before a given time, the untimely dead must
pass in Kama-loka a period almost equal to the length life would have been but
for the sudden termination. Losing the body has not killed them. They still
consciously exist in the astral body, and in the case of very wicked and
forceful persons -- some executed criminals, for instance -- may be even more
harmful on the astral plane than they were in life.

Prolonged kama-lokic existence is no injustice to the
victims of accident, since death, like everything else, is a karmic
consequence. Finally, it may be said of Kama-loka that it is the last conscious
state of the thoroughly evil human souls bereft of the spiritual tie and doomed
to annihilation (Avichi).

Having in life centered the consciousness in the kamic
principle, preserved intellect and rejected the spirit, leading persistent
lives of evil for its own sake, they are the only damned beings we know. Pure
souls speedily pass from Kama-loka to the devachanic state. It is a period of
rest; a real existence, no more illusionary than earth life, where the essence
of the thoughts of life that were as high as character permitted expands and is
garnered by the soul and mind. When the force of these thoughts is fully
exhausted the soul is once more drawn back to earth, to that environment which
will best promote its further evolution.

No new ethics are presented by Theosophy, as it is
held that right ethics are forever the same. But in the doctrines of Theosophy
are to be found the philosophical and reasonable basis of ethics and the
natural enforcement of them in practice.

The present worldwide interest in Theosophy dates from
1875, when Helena P. Blavatsky, a messenger of the adepts, appeared in New
York, initiated the theosophic movement, and, with Henry S. Olcott, William Q.
Judge, and several other persons, formed the Theosophical Society. Other
revivals of the ancient doctrine, occurring in the last quarter of each century
during several hundred years past, are matters of historic record; but, as
their times were not propitious, they amounted to little in their effect upon
humanity at large compared with the importance this one has attained.

The Theosophical Society, though its members
generally, no doubt, subscribe to theosophic doctrine, is not dogmatic, but
admits to membership all who can conscientiously accept its three avowed
objects:

1. "To form the nucleus of a Universal
Brotherhood of Humanity without any distinctions whatever.

2. To promote the study of ancient and modern
religions, philosophies, and sciences.

3. To investigate unexplained laws of nature and the
psychical powers of man."

Starting with a membership of fifteen persons in 1875,
it has spread all over the globe, until now it has hundreds of branches
scattered through all the civilized and even the semi-civilized countries, and
counts its members by thousands. Beyond its organization in importance,
however, is the wonderful influence of theosophic teachings in coloring the
literature, thought, ethics, and even scientific progress and religious
expression of the world. The size of the Society gives but a very imperfect
idea of the extent of its work.

The best books conveying instruction in detail
concerning theosophic doctrine -- but a meager skeleton of which has been
offered in the foregoing -- are the following: H. P. Blavatsky, The Secret
Doctrine (1888); Isis Unveiled (1877); The Key to Theosophy (1889); William Q.
Judge, The Ocean of Theosophy (1893); A. P. Sinnett, Esoteric Buddhism (1883);
Five Years of Theosophy, selections from The Theosophist (1885); Rama Prasad,
Nature's Finer Forces (1890); Patanjali (Judge's version) Yoga Aphorisms
(1889). A score of theosophic magazines are issued in half as many languages.
The leading one of the Theosophical Society in America is The Path, published
in New York.